In Job 20, we hear, again, the voice of Zophar - the ‘so far, so
good’ man. His principles concerning the judgment of God on the wicked
are all right as far as they go. The problem is that they are general.
They are floating over the specific case of Job, without really coming
to terms with the real man to whom his harsh words are addressed. Zophar
begins his speech with the claim that he has been inspired by God - “a
spirit beyond my understanding gives me answer” (Job 20:3). He assumes
that this spirit is God. He is, in fact, speaking in the power and
service of another spirit - Satan. Zophar is serving Satan, whose
purpose is to do down God’s servant, Job. Zophar speaks with arrogance, a
‘know it all’ attitude. He displays the kind of spiritual pride which
is characteristic of Satan, the enemy of God and the people of God.
Zophar’s speech ends with summarizing words: “This is the reward God
gives to the wicked person, the inheritance God appointed for him” (Job
20:29). This is a general conclusion. The question he fails to answer is
this: Does all that I have just said really apply to Job?
In Job
21, Job points out the folly of the idea that God’s judgment can be
conceived solely in terms of what happens in this world. He observes
that, very often, in this life, wicked people do not suffer for their
sins. When the judgment of God is seen in the light of eternity rather
than in connection with what happens here on earth, it becomes clear
that the simplistic application to Job of the general principle - wicked
people are punished by God - is very wrong. It assumes that Job was a
wicked man. God’s Word tells us that Job was a righteous man (Job 1:8).
Job emphasizes that God’s dealings with us are not simple and
straightforward - according to an easily defined formula. Job asks, “Can
anyone teach God knowledge? Can anyone judge the Most High?” (Job
21:22). We must humble ourselves before Almighty God, acknowledging that
He is God and that He knows what He is doing. This is indicated clearly
in the first two chapters of Job. God has given us His explanation of
what was happening to Job. In drawing attention to this God-given
explanation in the case of Job, we should note that, first, that, at the
time of his suffering was not given to Job; and, second, God is under
no obligation to give us an explanation of all that He is doing in our
lives. To those who claim that God must do one thing or another,
according to their own limited understanding, we must answer, as Job
did, “How can you comfort me with this nonsense when your answers
continue to betray me?” (Job 21:34).
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